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Sefirat Haomer Chart
SEFIRAT HAOMER
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Sefirah is the counting of seven complete weeks from the second evening of Pesach until Shavuot. The count, which takes place after nightfall for the following day, is preceded by the blessing only if done in the evening and no days have been missed in the count. Visit www.ou.org/sefirah to receive an email reminder to count each day. Emails are pre-programmed to go out on each of the 49 days of the Omer to help make sure you don’t forget to count!
SUN. EVENING MARCH 28 1
.הָלס ןֵמָא .וּנֵמָיְבּ הרֵהְמִבּ הָּמוֹקְמִל שִָׁדְּקִמַּה תיֵבּ תַדוֹבֲע וּנָל ריִזֲחַי אוּה ןָמֲחרָה
NOTE: IF YOU FORGET TO COUNT AT NIGHT, YOU MAY COUNT ALL OF THE NEXT DAY – BUT WITHOUT A BLESSING. YOU MAY RESUME COUNTING THE NEXT EVENING WITH A BLESSING.
.רֶמוֹעָל םיִמָי יֵנְׁש םוֹיַּה MON. EVENING MARCH 29 2 .רֶמוֹעָל םיִמָי הָשׁלְשׁ םוֹיַּה TUES. EVENING MARCH 30 3 .רֶמוֹעָל םיִמָי הָעָבּרַא םוֹיַּה WED. EVENING MARCH 31 4 .רֶמוֹעָל םיִמָי הָשִּׁמֲח םוֹיַּה THURS. EVENING APRIL 1 5 .רֶמוֹעָל םיִמָי הָשִּׁשׁ םוֹיַּה FRI. EVENING APRIL 2 6 .רֶמוֹעָל דָחֶא ַעוּבָשׁ םֵהֶשׁ םיִמָי הָעְבִשׁ םוֹיַּה SAT. EVENING APRIL 3 7 .רֶמוֹעָל דָחֶא םוֹיְו דָחֶא ַעוּבָשׁ םֵהֶשׁ םיִמָי הָנוֹמְשׁ םוֹיַּה SUN. EVENING APRIL 4 8 .רֶמוֹעָל םיִמָי יֵנְשׁוּ דָחֶא ַעוּבָשׁ םֵהֶשׁ םיִמָי הָעְשׁתּ םוֹיַּה MON. EVENING APRIL 5 9 .רֶמוֹעָל םיִמָי הָשׁלְשׁוּ דָחֶא ַעוּבָשׁ םֵהֶשׁ םיִמָי הרָשֲׂע םוֹיַּה TUES. EVENING APRIL 6 10 .רֶמוֹעָל םיִמָי הָעָבּרַאְו דָחֶא ַעוּבָשׁ םֵהֶשׁ ‚םוֹי רָשָׂע דַחַא םוֹיַּה WED. EVENING APRIL 7 11 .רֶמוֹעָל םיִמָי הָשִּׁמֲחַו דָחֶא ַעוּבָשׁ םֵהֶשׁ ‚םוֹי רָשָׂע םיֵנְשׁ םוֹיַּה THURS. EVENING APRIL 8 12 .רֶמוֹעָל םיִמָי הָשִּׁשְׁו דָחֶא ַעוּבָשׁ םֵהֶשׁ ‚םוֹי רָשָׂע הָשׁלְשׁ םוֹיַּה FRI. EVENING APRIL 9 13 .רֶמוֹעָל תוֹעוּבָשׁ יֵנְשׁ םֵהֶשׁ ‚םוֹי רָשָׂע הָעָבּרַא םוֹיַּה SAT. EVENING APRIL 10 14 .רֶמוֹעָל דָחֶא םוֹיְו תוֹעוּבָשׁ יֵנְשׁ םֵהֶשׁ ‚םוֹי רָשָׂע הָשִּׁמֲח םוֹיַּה SUN. EVENING APRIL 11 15 .רֶמוֹעָל םיִמָי יֵנְשׁוּ תוֹעוּבָשׁ יֵנְשׁ םֵהֶשׁ ‚םוֹי רָשָׂע הָשִּׁשׁ םוֹיַּה MON. EVENING APRIL 12 16 .רֶמוֹעָל םיִמָי הָשׁלְשׁוּ תוֹעוּבָשׁ יֵנְשׁ םֵהֶשׁ ‚םוֹי רָשָׂע הָעְבִשׁ םוֹיַּה TUES. EVENING APRIL 13 17 .רֶמוֹעָל םיִמָי הָעָבּרַאְו תוֹעוּבָשׁ יֵנְשׁ םֵהֶשׁ ‚םוֹי רָשָׂע הָנוֹמְשׁ םוֹיַּה WED. EVENING APRIL 14 18 .רֶמוֹעָל םיִמָי הָשִּׁמֲחַו תוֹעוּבָשׁ יֵנְשׁ םֵהֶשׁ ‚םוֹי רָשָׂע הָעְשׁתּ םוֹיַּה THURS. EVENING APRIL 15 19 .רֶמוֹעָל םיִמָי הָשִּׁשְׁו תוֹעוּבָשׁ יֵנְשׁ םֵהֶשׁ ‚םוֹי םירְשֶׂע םוֹיַּה FRI. EVENING APRIL 16 20
.רֶמוֹעָל תוֹעוּבָשׁ הָשׁלְשׁ םֵהֶשׁ ‚םוֹי םירְשֶׂעְו דָחֶא םוֹיַּה SAT. EVENING APRIL 17 21 .רֶמוֹעָל דָחֶא םוֹיְו תוֹעוּבָשׁ הָשׁלְשׁ םֵהֶשׁ ‚םוֹי םירְשֶׂעְו םִיַנְשׁ םוֹיַּה SUN. EVENING APRIL 18 22 .רֶמוֹעָל םיִמָי יֵנְשׁוּ תוֹעוּבָשׁ הָשׁלְשׁ םֵהֶשׁ ‚םוֹי םירְשֶׂעְו הָשׁלְשׁ םוֹיַּה MON. EVENING APRIL 19 23 .רֶמוֹעָל םיִמָי הָשׁלְשׁוּ תוֹעוּבָשׁ הָשׁלְשׁ םֵהֶשׁ ‚םוֹי םירְשֶׂעְו הָעָבּרַא םוֹיַּה TUES. EVENING APRIL 20 24 .רֶמוֹעָל םיִמָי הָעָבּרַאְו תוֹעוּבָשׁ הָשׁלְשׁ םֵהֶשׁ ‚םוֹי םירְשֶׂעְו הָשִּׁמֲח םוֹיַַּה WED. EVENING APRIL 21 25 .רֶמוֹעָל םיִמָי הָשִּׁמֲחַו תוֹעוּבָשׁ הָשׁלְשׁ םֵהֶשׁ ‚םוֹי םירְשֶׂעְו הָשִּׁשׁ םוֹיַּה THURS. EVENING APRIL 22 26 .רֶמוֹעָל םיִמָי הָשִּׁשְׁו תוֹעוּבָשׁ הָשׁלְשׁ םֵהֶשׁ ‚םוֹי םירְשֶׂעְו הָעְבִשׁ םוֹיַּה FRI. EVENING APRIL 23 27 .רֶמוֹעָל תוֹעוּבָשׁ הָעָבּרַא םֵהֶשׁ ‚םוֹי םירְשֶׂעְו הָנוֹמְשׁ םוֹיַּה SAT. EVENING APRIL 24 28 .רֶמוֹעָל דָחֶא םוֹיְו תוֹעוּבָשׁ הָעָבּרַא םֵהֶשׁ ‚םוֹי םירְשֶׂעְו הָעְשׁתּ םוֹיַּה SUN. EVENING APRIL 25 29 .רֶמוֹעָל םיִמָי יֵנְשׁוּ תוֹעוּבָשׁ הָעָבּרַא םֵהֶשׁ ‚םוֹי םיִשׁלְשׁ םוֹיַּה MON. EVENING APRIL 26 30 .רֶמוֹעָל םיִמָי הָשׁלְשׁוּ תוֹעוּבָשׁ הָעָבּרַא םֵהֶשׁ ‚םוֹי םיִשׁלְשׁוּ דָחֶא םוֹיַּה TUES. EVENING APRIL 27 31 .רֶמוֹעָל םיִמָי הָעָבּרַאְו תוֹעוּבָשׁ הָעָבּרַא םֵהֶשׁ ‚םוֹי םיִשׁלְשׁוּ םִיַנְשׁ םוֹיַּה WED. EVENING APRIL 28 32 .רֶמוֹעָל םיִמָי הָשִּׁמֲחַו תוֹעוּבָשׁ הָעָבּרַא םֵהֶשׁ ‚םוֹי םיִשׁלְשוּ הָשׁלְשׁ םוֹיַּה THURS. EVENING APRIL 29 33 .רֶמוֹעָל םיִמָי הָשִּׁשְׁו תוֹעוּבָשׁ הָעָבּרַא םֵהֶשׁ ‚םוֹי םיִשׁלְשׁוּ הָעָבּרַא םוֹיַּה FRI. EVENING APRIL 30 34 .רֶמוֹעָל תוֹעוּבָשׁ הָשִּׁמֲח םֵהֶשׁ ‚םוֹי םיִשׁלְשׁוּ הָשִּׁמֲח םוֹיַּה SAT. EVENING MAY 1 35 .רֶמוֹעָל דָחֶא םוֹיְו תוֹעוּבָשׁ הָשִּׁמֲח םֵהֶשׁ ‚םוֹי םיִשׁלְשׁוּ הָשִּׁשׁ םוֹיַּה SUN. EVENING MAY 2 36 .רֶמוֹעָל םיִמָי יֵנְשׁוּ תוֹעוּבָשׁ הָשִּׁמֲח םֵהֶשׁ ‚םוֹי םיִשׁלְשׁוּ הָעְבִשׁ םוֹיַּה MON. EVENING MAY 3 37 .רֶמוֹעָל םיִמָי הָשׁלְשׁוּ תוֹעוּבָשׁ הָשִּׁמֲח םֵהֶשׁ ‚םוֹי םיִשׁלְשׁוּ הָנוֹמְשׁ םוֹיַּה TUES. EVENING MAY 4 38 .רֶמוֹעָל םיִמָי הָעָבּרַאְו תוֹעוּבָשׁ הָשִּׁמֲח םֵהֶשׁ ‚םוֹי םיִשׁלְשׁוּ הָעְשׁתּ םוֹיַּה WED. EVENING MAY 5 39 .רֶמוֹעָל םיִמָי הָשִּׁמֲחַו תוֹעוּבָשׁ הָשִּׁמֲח םֵהֶשׁ ‚םוֹי םיִעָבּרַא םוֹיַּה THURS. EVENING MAY 6 40 .רֶמוֹעָל םיִמָי הָשִּׁשְׁו תוֹעוּבָשׁ הָשִּׁמֲח םֵהֶשׁ ‚םוֹי םיִעָבּרַאְו דָחֶא םוֹיַּה FRI. EVENING MAY 7 41 .רֶמוֹעָל תוֹעוּבָשׁ הָשִּׁשׁ םֵהֶשׁ ‚םוֹי םיִעָבּרַאְו םִיַנְשׁ םוֹיַּה SAT. EVENING MAY 8 42 .רֶמוֹעָל דָחֶא םוֹיְו תוֹעוּבָשׁ הָשִּׁשׁ םֵהֶשׁ ‚םוֹי םיִעָבּרַאְו הָשׁלְשׁ םוֹיַּה SUN. EVENING MAY 9 43 .רֶמוֹעָל םיִמָי יֵנְשׁוּ תוֹעוּבָשׁ הָשִּׁשׁ םֵהֶשׁ ‚םוֹי םיִעָבּרַאְו הָעָבּרַא םוֹיַּה MON. EVENING MAY 10 44 .רֶמוֹעָל םיִמָי הָשׁלְשׁוּ תוֹעוּבָשׁ הָשִּׁשׁ םֵהֶשׁ ‚םוֹי םיִעָבּרַאְו הָשִּׁמֲח םוֹיַּה TUES. EVENING MAY 11 45 .רֶמוֹעָל םיִמָי הָעָבּרַאְו תוֹעוּבָשׁ הָשִּׁשׁ םֵהֶשׁ ‚םוֹי םיִעָבּרַאְו הָשִּׁשׁ םוֹיַּה WED. EVENING MAY 12 46 .רֶמוֹעָל םיִמָי הָשִּׁמֲחַו תוֹעוּבָש הָשִּׁשׁ םֵהֶשׁ ‚םוֹי םיִעָבּרַאְו הָעְבִשׁ םוֹיַּה THURS. EVENING MAY 13 47 .רֶמוֹעָל םיִמָי הָשִּׁשְׁו תוֹעוּבָשׁ הָשִּׁשׁ םֵהֶשׁ ‚םוֹי םיִעָבּרַאְו הָנוֹמְשׁ םוֹיַּה FRI. EVENING MAY 14 48 .רֶמוֹעָל תוֹעוּבָשׁ הָעְבִשׁ םֵהֶשׁ ‚םוֹי םיִעָבּרַאְו הָעְשׁתּ םוֹיַּה SAT. EVENING MAY 15 49
28TH YAHRZEIT OF RABBI JOSEPH SOLOVEITCHIK ZT"L
Rabbi Joseph B. Soloveitchik zt"l passed away on the 18th of Nissan. OU Israel's Torah Tidbits features two articles in this edition that share his unique teachings and contribution to the Klal Yisrael. May the Rav's memory be a blessing.
Candid Confessions
Rabbi Aaron Goldscheider
It is axiomatic in halacha and Jewish practice that vidui, confession, is necessary in order to repent. A number of sources in the Torah substantiate its centrality:
Arguably, the earliest source for the obligation to confess can be traced back to the laws of karbanot, sacrifices, in which the person bringing his offering to the Courtyard leans on the animal and confesses. The Ramban (5:5) points out that this confession is a prototype for all sins and “to all dying people that they require confession before death.”
The decisive verse that speaks directly of its necessity says: “If a man or woman commits any of the sins of man...they must confess the sin they committed” (Numbers 5:6-7).The Rambam codifies this as law in the first halacha of the Laws of Repentance: “This refers to verbal confession. This confession is a positive commandment” (1:1). The Ramban also argued that the passage at the end of the Torah which states, “For this commandment that I command you this today - “it is not hidden from you and it is not distant” (Devarim 30:11) - is referring to the mitzvah of teshuva. The Ramban proves that this is the case based on the verse stating that it is a mitzvah that is “in your mouth” (ibid, 30:14) - which refers to the integral component of the mitzvah - vidui.
Why is Vidui integral to actualizing teshuva? Noteworthy is the Rambam who went so far as to rule that repentance is incomplete if vidui, confession, has not been recited.
Two Reasons for Vidui’s Indispensability:
Rabbi Joseph B. Soloveitchik zt”l drew a comparison to the area of halacha of property law where words that are in one’s heart, that is ideas that remain unarticulated, are not words at all and are of no significance (‘devarim she’balev ainan devarim’, Kiddushin 49b). “Feelings, emotions, thoughts and ideas crystallize only after explicit verbal expression. Man knows and thinks many ideas which he cannot bring to his lips. Man can construct many psychological defenses within himself, refusing to acknowledge harsh reality. Vidui forces man to admit the facts as they really are, to express the painful truth.” (‘Chumash
In this context the The Rav quoted an intriguing passage from the Talmud: After the passing of Rabbi Yehuda Hanasi, the preeminent rabbinic leader of his day, an informal edict was promulgated: Whoever states that Rebbe died shall be impaled with a sword (Ketubot 104a). The stark reality of his death was so painful that one could not bring himself to hear the truth expressed verbally. Man buries the truth as long as the truth is not verbalized. (Ibid. p. 24).
There is another aspect, suggested the Rav, that makes vidui so vital to teshuva. In short, it is terribly painful to admit facts as they really are (On Repentance, p. 95). “To tear down the screen, to put into words what our hearts have already determined” is often agonizing. However it is precisely a “deep cleaning” that is needed in order to come to terms with our faults and transform ourselves. The Rambam in his formulation of the vidui adds the striking term, boshti, I am embarrassed (Hilchot Teshuva 1:1). Feeling that shame and in this context is cathartic and propels us to make lasting change. This kind of pain is cleansing. There is a sacrifice on the altar; this is a sacrifice which involves breaking of the will “a torturous negation of human nature” (Ibid. 95).
Rabbi Soloveitchik’s sister, Shulamith Meiselman, in her memorable memoir about her upbringing in the Soloveitchik home in Lithuania describes her father, Rabbi Moshe Soloveithcik zt”l, delivering his addresses on Shabbat Shuva before Yom Kippur. He would admonish the people of the town “for the evil they committed, for turning away from the path of righteousness, for not caring for the poor, the orphans, and the widows.” She then commented that although her father rebuked his flock at the same time he would assure them that God is merciful and gracious and never forsakes the sinner. (‘The Soloveitchik Heritage’, Meisleman, pp.145-6)
Rabbi Soloveitichik’s followed in his fathers footsteps. In discussing the topic of vidui Rabbi Soloveitchik was quick to emphasize God’s everlasting patience and mercy: The Talmud wonders why the verse states God’s name twice, “The Lord, the Lord…” (Rosh Hashanah 17b). Rabbeinu Tam (Tosafot, ad loc.) interpreted to mean two separate qualities, the first “Lord” indicating God who is there before man sins, and the second “Lord” indicating God who is there after man sins.
“When man sins, he creates a distance between himself and God...The end result of sinning is the daring out, as it were, of the Holy Presence. But who, then, will take care of the sinner after the Holy One removes Himself and the sinner is left alone?...Who will extend a helping hand to rescue him from the quicksand into which he has sunk? (‘On Repentance’,. pp.84-85)
The Rav quoted from the High Holiday prayers: “He extends a hand to sinners and His right arm stretches forth to re-
ceive the penitent.” “The Lord, the Lord” according to Rabbi Soloveitchik suggests that God is distanced from the sinner. But the Shechina, the loving and motherly attributes of God always remains ready and desirous to help the sinner return (Ibid, p 86).
Torah Tidbits review of Rav Aaron Adler’s Seventy Conversations in Transit
Reviewed by Rabbi David Shapiro
As the 28th yahrtzeit (18 Nisan) of Rav Soloveitchik (“the Rov”) approaches, we will be enriched spiritually by contemplating his continuing influence on our religious lives, both collectively as members of the Dati-Le’umi or Modern Orthodox community, and individually for those readers of Torah Tidbits who were privileged to benefit from the Rov’s pedagogy and/or personal kindness.
A recently published book will help each of us re-encounter the Rov vividly. Rav Aaron Adler – the rav of Beit HaKenesset Ohel Nehamah (in Katamon) and a highly-valued teacher of OU-sponsored shi’urim – is widely appreciated as a loyal student of Rav Soloveitchik who not only presents his rebbe’s Torah insights lucidly but recounts enthralling anecdotes drawn from his many years of weekly contact with the Rov. Rabbi Adler has now published a reconstruction of seventy conversations as he drove the Rov from the airport to Yeshiva University each Tuesday morning during The book is aptly titled “Seventy Conversations in Transit” (Urim Publications and OU Press, 2021) and Rabbi Adler reports these in such an engaging manner that the reader feels as if he is in the car with them.
The topics include subjects of formal halakhah (“Pre-Natal Genetic Testing” [p. 32], “Purchasing Hametz Products after Pesah” [p. 50]); topics of hashkafah - philosophy and ethics - (“Torah Education for Women” [p. 89], “Business Ethics” [p. 132], “His Personal Philanthropy” [p. 163]); as well as issues of public policy (“Soviet Jewry Rallies” [p.123]; “Private Conversations with a Dutch Cardinal” [p. 154]).
A recurrent theme throughout many of the units is the image of Rav Soloveitchik’s generosity of spirit. Although “his stature was nothing less than royal and majestic” [p. 143], he related to all people with respect and with an appreciation for their inherent dignity. The following two examples illustrate this:
1. [p. 138] Commenting to Rabbi Adler on the Talmudic dictum (Berakhot 7a and Megillah 15a) that one should regard with significance a blessing received from even an ordinary person, the Rov said: “sixty percent of success in all of life’s endeavors – health, financial, and social – can be attributed to the person’s will to succeed. The problem is that life is an obstacle course making the realization of one’s success that much more difficult. When another person greets someone with wishes for good health, for example, it removes one of those obstacles in life’s erratic pathways. The
person’s will to succeed thereby becomes strengthened and fortified, giving him that much better a chance to achieve the desired results.”
2. [p. 159] “The Rav once told me that he received a call from a man in Boston with a question regarding an eiruv that he constructed in his private yard for purposes of carrying on Shabbat to/from his Sukkah ... The details, however, of this particular eiruv were somewhat elaborate and unclear. The Rov had a difficult time over the phone [visualizing the situation]. He boarded the trolley for over an hour’s journey … took one look at the eiruv construction, and ruled immediately that it satisfied the halakhic specifications. He explained to the person why it was okay, and then returned home on the trolley for over another hour. I asked the Rav: why was he telling this to me? He responded: I know that one day you are going to become a shul Rabbi. Don’t ever be lazy on the rabbinic watch! And, always exploit the opportunity of a she’eilah [halakhic inquiry] to teach someone Torah.”
Most conversations – each treating a distinct theme – are presented within two pages, so the book can be read in brief installments. However, most readers have not been able to put it down once they began.
In addition to reciting Tehillim and learning Mishnah on March 31 - the fourth day of Pesah - in commemoration of Rav Soloveitchik’s yahrtzeit, I encourage everyone to spend time encountering the Rov personally by reading selections from this charming volume.
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